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Exodus 3:12

in Exodus 3

“I will surely be with you,” God said, “and this will be the sign to you that I have sent you: When you have brought the people out of Egypt, all of you will worship God on this mountain.”

BSB

The same verse in ASV and KJV

ASV

And he said, Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

KJV

And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

This verse in Exodus 3

Commentary

7 notes on this verse

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

Certainly I will be with thee - This great event shall not be left to thy wisdom and to thy power; my counsel shall direct thee, and my power shall bring all these mighty things to pass. And this shall be a token - Literally, And This to thee for a sign, i.e., this miraculous manifestation of the burning bush shall be a proof that I have sent thee; or, My being with thee, to encourage thy heart, strengthen thy hands, and enable thee to work miracles, shall be to thyself and to others the evidence of thy Divine mission.

This site's exposition

Who am I, that I should go unto Pharaoh

on Exodus 3:11-12

This is the first of five objections Moses raises, at 3:11, 3:13, 4:1, 4:10 and 4:13, and the answer given here speaks about God rather than about Moses. Certainly I will be with thee moves the question off the man and onto the one sending him. The token offered can be checked only after the errand is finished, since the token is that the people will serve God on this mountain, which happens at 19:1 and 19:2. The word serve is the Hebrew abad, the root Exodus 1:13 and 1:14 use five times over for the bondage, so what is asked of Pharaoh is a change of master.

This site's exposition

I will surely be with you

God answers Moses' question about who he is with a promise of His presence. The sign He gives lies in the future, for when the people have come out they will worship God on this same mountain, as they do at Sinai in chapter 19. Adam Clarke allows two readings of the sign, either the burning bush itself or God's presence with Moses shown in his miracles.

The record, by era

The Puritans and the Awakening2 voices

And he said, certainly I will be with thee,....

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God.

The Nineteenth Century2 voices

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, 13; 4:1, 10] all of which were successfully met and removed--and the happy issue of his labors was minutely described.
A token unto thee - Or the sign. The word means a declaration or promise of God, which rests absolutely on His word, and demands faith. The promise that God would have the people serve Him in that place was an assurance, if fully believed, that all intervening obstacles would be removed by His power.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

WHAT IS HIS NAME? WHAT SHALL I SAY UNTO THEM? This verse calls aloud for an explanation. It is incomprehensible that Moses should say, And they shall say unto me: What is His name? meaning that this will be a sign to them to believe in him.
Ramban: Spain, 1194–1270 · Ramban on Exodus 3:13:1, via Sefaria, Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
1 more on this passage, in their own words ▾
AND MOSES SAID…WHO AM I. There is no difference between the words ani (I) and anokhi (I).
Ibn Ezra: Spain, 1089–1167 · Ibn Ezra on Exodus 3:11:1, via Sefaria, Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

20 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • וַיֹּ֙אמֶר֙and he said

    vaiyomerH5595305 times

  • כִּֽי־that

    ki-H35884482 times

  • אֶֽהְיֶ֣הI will be

    ʾehyehH19613559 times

  • עִמָּ֔ךְwith you

    ʾimakhH59731050 times

  • וְזֶה־and this

    vezeh-H20881180 times

  • לְּךָ֣for <the> you

    lekha

  • הָא֔וֹת[will be] the sign

    haotH22680 times

  • כִּ֥יthat

    kiH35884482 times

  • אָנֹכִ֖יI

    ʾanokhiH595359 times

  • שְׁלַחְתִּ֑יךָI sent you

    shelachtikhaH7971845 times

  • בְּהוֹצִֽיאֲךָ֤when bringing out you

    behotziakhaH33181067 times

  • אֶת־<obj.>

    ʾet-H85310935 times

  • הָעָם֙the people

    haamH59711873 times

  • מִמִּצְרַ֔יִםfrom Egypt

    mimitzrayimH4714641 times

  • תַּֽעַבְדוּן֙you will serve !

    taavdunH5647288 times

  • אֶת־<obj.>

    ʾet-H85310935 times

  • הָ֣אֱלֹהִ֔ים<the> God

    haelohimH4302601 times

  • עַ֖לon

    ʾalH59215755 times

  • הָהָ֥רthe mountain

    haharH2022546 times

  • הַזֶּֽה׃<the> this

    hazehH20881180 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Isaiah 41:10

    Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will surely help you; I will uphold you with My right hand…

    it leads to

    • Romans 8:31

      What then shall we say in response to these things? If God is for us, who can be against us?

      Reached by 2 separate paths from here.

    • Deuteronomy 31:6–8

      Be strong and courageous; do not be afraid or terrified of them, for it is the LORD your God who goes with you; He will never leave you nor forsake you.”

      Reached by 2 separate paths from here.

    • Joshua 1:9

      Have I not commanded you to be strong and courageous? Do not be afraid; do not be discouraged, for the LORD your God is with you wherever you go.”

    • Isaiah 43:1–2

      Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your…

    • Philippians 4:13

      I can do all things through Christ who gives me strength.

  • Through

    Romans 8:31

    What then shall we say in response to these things? If God is for us, who can be against us?

    it leads to

    • Psalms 118:6

      The LORD is on my side; I will not be afraid. What can man do to me?

    • Jeremiah 1:19

      They will fight against you but will never overcome you, since I am with you to deliver you,” declares the LORD.

    • Psalms 56:11

      in God I trust; I will not be afraid. What can man do to me?

Where this verse is studied

About Exodus

The Giving of the Law on Mount Sinai, Gustave Doré, 1866. Public domain.
The Giving of the Law on Mount Sinai, Gustave Doré, 1866. Public domain.

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Four Last Books of Moses Arranged in the Form of a Harmony; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.